In his book Deleuze, Marx, and Politics, Nicholas Thoburn says:

At one level, an initial presentation of Deleuze's politics is a relatively simple task. Deleuze and Guattari are self-proclaimed 'political' thinkers. Indeed, politics is central enough to their understanding of the formation of life that they can write that 'politics precedes being' (ATP: 203). Deleuze's politics, like indeed all his and Guattari's concepts and categories, is closely related to his Spinozist and Nietzschean materialism, with its conception of the world as an ever-changing and intricately related monstrous collection of forces and arrangements that is always constituting modes of existence at the same time as it destroys them. Such a materialism conceives the world as not only without finitude, but also without delineated subjects or objects; let us call them 'things'.11 Of course, this is not a refutation of the existence of things, but it is a refusal to present them in any ontological or epistemological primacy. There are things, but only as they are constituted in particular, varied, and mutable relations of force.